The Law of Attraction is not about relationships or magnetic fields. In modern lingo, it’s called “manifestation,” and it is a mind game based on the premise that when you want something badly enough, and believe strongly enough that it will work out for you, it will happen. What is the value of a positive attitude in Jewish philosophical thought and what are its ramifications on future events?
Rabbi Chaim Yosef David Azulai (known by the acronym CHIDA) discusses the positive effect of aspiration in his encyclopedia of Torah concepts called Midbar Kedemot, under the entry “Hope”:
The Midrash Yalkut Shimoni on Tehilim states: Even if the Jews have nothing but hope, they are fitting to be redeemed in merit of their hope. Perhaps you might despair and say, “The harvest is past, the summer has ended and we are not saved” [Yirmiyahu 8:20]. However, the response is, “Hope to G-d, be strong and let your heart be brave and hope to G-d” [Tehillim 27:14]. The verse repeats the phrase hope to G-d, with the instruction to hope after hope, to be strong and brave of heart so that even if you hope and are not saved, you should continue to hope.
The text of the fifteenth blessing in the Amidah is, “Speedily cause the scion of David Your servant to sprout forth. Raise his horn, i.e. his triumph, high with Your deliverance, for we hope for Your deliverance every day.” The last words, “for we hope for your deliverance” are not readily understood. How is hoping a reason for redemption? If we are worthy of being redeemed, then we should be redeemed without hoping, and if we are not worthy, then what will be gained by hoping? However, based on what has been explained, all works out well. The explanation is as follows: “Speedily cause the scion of David, etc.” And if you propose that we are not worthy of being redeemed, still redemption should “sprout forth, for we hope for Your deliverance”—because we have hope. In the merit of this hope, we are worthy of being redeemed.
Power of Hope
The redemption of the Jewish people is inevitable, but that does not mean that it must wait for a specific time. Mitzvah performance, Torah learning, and acts of kindness will hasten its arrival. These activities are of real consequence, and are often contrasted with concepts of praying and yearning, and therefore deemed the more effective path to Moshiach.
The Midrash teaches something astonishing—the mere notion of hoping for Moshiach will actually bring him! How are abstract thoughts able to enact such drastic change as much as, or even more than, action? The answer is that, in essence, Moshiach is ready to come, waiting outside, and all that is needed for his arrival is for those on the inside to actually express their desire that he cross the threshold. The most direct way to demonstrate this desire is by actively demanding his appearance, telling G-d, "Open the door!"
This radical idea of impacting reality through hope and prayer is more than a feel-good, psychological exercise in positive thinking. The Chida, one of the great halachic authorities, gives this Midrashic concept halachic gravitas. In his interpretation of one of the central liturgies on asking for the Redemption, he endorses the demand for Moshiach as a tool in actualizing his arrival.
This explains why much of the formalized liturgy is centered on the hope and demand for Moshiach. The daily Amidah, the most elevated and important of the daily prayers, mentions Moshiach’s coming more than ten times, and Moshiach is also a feature of the Grace recited after meals and in the Kaddish prayer to honor the departed. Throughout the day, the demand for Moshiach’s arrival is continuously repeated.
Even more potent than these formal prayers are spontaneous expressions of yearning: when we turn to G-d in personal prayer, decry the state of exile, and demand He “open the door!” A well-known song, “We want Moshiach now,” exemplifies this heartfelt demand, and is powerfully sung by the Jewish nation’s youngest and purest. How much song and prayer is enough?
Me’am Lo’ez, a 1730 commentary on Tanach written in Judaeo-Spanish by Rabbi Yaakov Culi, further explores redemption-focused liturgy:
However, with regards to redemption which is something affecting all Jews, it is not enough for a fraction of Jews to pray with great intention. Rather, it is vital that all Jews should pray with great intention while they beseech G-d to redeem them. Similarly, it is not enough to pray once, the reason being that since the future Redemption will occur with wondrous miracles, it is necessary to advance many prayers for it.
Repairing Estrangement
The teenage years can often spur conflicts and misunderstandings that cause rifts in the parental relationship. Left unchecked, the child who has pulled away emotionally will grow into an estranged adult. A weekly phone call may turn into monthly check-ins, and eventually dwindle to a yearly birthday wish. The parent, aching for connection, may wonder, and even hope: will my love ever be returned?
The exile of the Jewish people began through their rebellious actions, when they distanced themselves from G-d and lost respect for each other by worshiping foreign gods and allowing hatred and discord to fester among themselves. This spiritual rift did not, G-d forbid, sever their Divine connection nor “end” the relationship. Indeed, there remained righteous individuals who were able to maintain their bond; however, for the majority of Jews, the relationship seems strained and alienated.
Yet, despite the years of distance, the relationship is but waiting for the tiniest spark to rekindle its warmth. “Dad, I feel like we’ve grown apart; let’s get together soon to reconnect!” One simple, heartfelt expression, and years of estrangement can be reversed, the relationship mended.
The same is true of the Heavenly Father: As soon as the Jewish people actively seek to reconnect with Him and their spiritual purpose, the distance, the exile, ends. Yearning for and demanding Moshiach is the strongest statement Jews can give that they are eager to reconnect.
But it is not enough for Jewish leaders or select individuals, or even the children, to demand Moshiach—every Jew has the ability and responsibility to contribute to this shared redemption. The more Jews who express their desire to reconnect with G-d by demanding Moshiach, the closer we come to ending the exile and being welcomed home.
The exile-induced estrangement between the Jews and G-d could be readily repaired through demanding Moshiach and expressing a genuine desire to reconnect.
One simple, heartfelt expression, and years of estrangement can be reversed, the relationship mended.
Practical Application
Verbalize your desire for Moshiach each day. You can include this in your morning prayers, but make sure to say it in a language you understand. Speaking from the heart in your own words adds deeper meaning and demonstrates that your longing is genuine.
Sources & Further Reading
- Yeshyahu 62:6
- Radak on Yeshyahu 62:6
- Beit Yosef on the Tur Siman 188
- Torat Menachem, Sicha of Haazinu 5746
Dedicated by Yossi and Yael Michelashvili In memory of his father R. Avraham ben R. Eliyahu 25 Elul, 5780
Get this lesson in downloadable format and access to the archive by signing up at TheAlef.co
This paper contains words of Torah and should therefore be treated with respect after use.
Related published The Alef lessons: The Pulse of Prayer. The Antidote to Exile. Find at TheAlef.co/Library.
